What is *Braiding Sweetgrass* about?

*Braiding Sweetgrass* by Robin Wall Kimmerer intertwines Indigenous wisdom, scientific inquiry, and personal memoir to advocate for a reciprocal relationship with nature. It explores themes like gratitude, ecological responsibility, and the lessons plants offer for healing humanity’s broken bond with the Earth, emphasizing that environmental restoration begins with respect and reciprocity.

Who should read *Braiding Sweetgrass*?

This book is ideal for environmentalists, educators, and readers seeking a deeper connection to nature. It resonates with those interested in Indigenous philosophies, sustainable living, or blending scientific and spiritual perspectives. Kimmerer’s lyrical prose also appeals to fans of nature writing and eco-literature.

Is *Braiding Sweetgrass* worth reading?

Yes—it’s a New York Times bestseller praised for its poetic synthesis of science and spirituality. The book challenges readers to rethink humanity’s role in ecology, offering actionable insights for fostering gratitude and sustainability. Its universal themes make it a transformative read for diverse audiences.

How does *Braiding Sweetgrass* explore reciprocity?

Kimmerer frames reciprocity as a mutual exchange where humans give back to the Earth, contrasting it with exploitative market economies. Stories like tending sweetgrass or harvesting pecans illustrate how Indigenous practices sustain ecosystems, arguing that gratitude and responsibility are vital for ecological balance.

What is the Honorable Harvest in *Braiding Sweetgrass*?

The Honorable Harvest is an Indigenous ethic guiding sustainable resource use: take only what is needed, minimize harm, and express gratitude. Kimmerer illustrates this through practices like harvesting sweetgrass, showing how mindful reciprocity ensures both human and ecological thriving.

What role does the Skywoman story play in the book?

The Haudenosaunee creation myth of Skywoman falling to Turtle Island establishes the book’s foundational theme—viewing Earth as a gift, not a commodity. This story underscores Indigenous reverence for nature and contrasts with Western exploitation narratives.

How does Kimmerer blend science and Indigenous knowledge?

As a botanist and Potawatomi member, Kimmerer bridges empirical research with traditional teachings. For example, she uses ecological studies to validate Indigenous practices like controlled burns, demonstrating how science and ancestral wisdom can collaboratively address environmental crises.

What are the Three Sisters in *Braiding Sweetgrass*?

The Three Sisters—corn, beans, and squash—symbolize mutualism in Indigenous agriculture. Planted together, they support each other’s growth, embodying reciprocity. Kimmerer uses this metaphor to advocate for collaborative relationships between humans and nature.

La treccia d’erba dolce

Robin Wall Kimmerer

4.51(161174 Reviews)

Panoramica di La treccia d’erba dolce

*Braiding Sweetgrass* intreccia la saggezza indigena con la conoscenza scientifica, trasformando la nostra relazione con la natura. Best-seller del New York Times per 181 settimane consecutive, questo capolavoro ecologico è stato descritto dal vincitore del premio Pulitzer Richard Powers come scaturito da "una fonte di conoscenza infinita, sia mentale che spirituale".

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Capitolo 1

Weaving Wisdom from the Earth's Embrace

When you hold a braid of sweetgrass in your hands, you're not merely touching dried plant material. You're holding a living relationship-a physical manifestation of reciprocity between humans and the natural world. Robin Wall Kimmerer's "Braiding Sweetgrass" has become a cultural phenomenon since its publication, selling over a million copies and appearing on bestseller lists for years. This quiet revolution in ecological literature has found champions in celebrities like Emma Watson and Richard Powers, while being adopted in university courses across disciplines from environmental science to philosophy. What makes this book so powerful is Kimmerer's unique ability to braid together indigenous wisdom, scientific knowledge, and personal narrative into a transformative vision of how humans might live in harmony with the natural world. As climate anxiety grows and people seek meaningful connections to place, Kimmerer's gentle yet profound teachings offer a path forward that honors both ancient wisdom and modern understanding.

Capitolo 2

Skywoman's Gift: An Indigenous Creation Story

In the beginning, there was Skyworld. A pregnant woman fell through a hole in the sky, spiraling like a maple seed toward the endless waters below. The geese rose to break her fall with their wings, while other animals called a council to determine how to help her. Turtle offered his back as her landing place, and the animals took turns diving for earth. After many failed attempts, little Muskrat succeeded, bringing up a handful of mud with his dying breath. The woman-Skywoman-spread this mud on Turtle's back and began to dance in gratitude, her feet moving in ever-widening circles as the earth grew beneath her. She had brought seeds and branches from the Tree of Life in Skyworld, which she planted to create the first gardens. Sweetgrass was the first to grow, its fragrance a memory of her hand. This creation story stands in stark contrast to the Western tale of Eden, where humans are banished from the garden for their transgressions. In the Skywoman story, humans arrive as immigrants to a new land and are welcomed by other beings who offer their gifts and assistance. Rather than punishment and exile, this story speaks of reciprocity and gratitude. When Kimmerer asked her ecology students to name positive interactions between humans and the environment, they could think of none-only examples of harm and destruction. How can we move toward sustainability if we cannot even imagine what beneficial relationships might look like? The story of Skywoman offers an alternative vision-one where humans are not separate from nature but integral to it, where our role is not domination but participation in the mutual flourishing of all beings. This indigenous perspective sees humans as the younger brothers of Creation, with the most to learn. Plants are our oldest teachers, having figured out how to transform light into food, how to adapt to changing conditions, how to coexist in communities. When Skywoman scattered seeds, she left us these teachers. We need only learn to listen.

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Capitolo 3

The Gift Economy: Strawberries and Reciprocity

Imagine coming upon wild strawberries on a June morning, their scarlet fruits nestled among dark leaves. In a gift economy, these berries are not commodities but gifts that create relationships. When you receive such a gift from the earth, you enter into bonds of reciprocity-an obligation to give something in return, to care for the plants and their habitat, to share with others. The distinction between gifts and commodities reveals fundamentally different ways of relating to the world. A pair of socks purchased at a store creates no relationship beyond the transaction, while socks knitted by a grandmother establish ongoing bonds of gratitude. Similarly, sweetgrass must never be sold-only given-to retain its sacred essence. Wally, a ceremonial firekeeper, refuses to pay for sweetgrass even when he needs it for ceremony, because its power comes from being kept in motion through giving. In gift economies, property carries responsibilities rather than rights. When we view natural resources as gifts rather than commodities, we participate in nature's increase rather than its exploitation. Even from a scientific perspective, the strawberry plant's evolutionary strategy of creating sweet berries benefits both plant and disperser. The plant "gives" berries to animals who "give back" by dispersing seeds. This relationship isn't merely transactional but mutually beneficial-all flourishing is mutual. Our modern food system, with its plastic-wrapped, cage-raised animals, has broken this sacred relationship. But we can choose differently-refusing to buy water as a commodity, rejecting food wrenched from depleted soil. For most of human history, common resources were the rule, not the exception. Though the market economy story has spread globally with devastating consequences for the natural world, it's just one possible story. We can reclaim the gift economy narrative that sustains living systems, celebrates our kinship with the world, and allows us to live in gratitude.

Capitolo 4

Language of Animacy: Speaking with the Living World

To truly belong to a place, we must learn to speak its language-not just human language, but the wordless communication of the natural world. While scientific language creates distance, reducing beings to working parts and objects, indigenous languages offer a different perspective. The Potawatomi language divides the world not by gender but by animacy-whether something is alive. Bay is not a noun but a verb: wiikwegamaa, "to be a bay." This grammar of animacy recognizes the life in all things-rocks, mountains, water, medicines, songs. When we call a tree "it" instead of a living being, we create distance and permission for exploitation. As one student realized, "Wouldn't things be different if nothing was an it?" This perspective could transform our relationship with the natural world. Learning Potawatomi reveals a profound difference in worldview-while English is noun-based, Potawatomi is 70% verbs, emphasizing action and relationship rather than static objects. For indigenous peoples, language loss has been catastrophic. At tribal gatherings, Kimmerer witnessed the nine remaining fluent Potawatomi speakers in the world-elderly men and women who carried the language through tremendous hardship. "We're the end of the road," one warned. "If you young people do not learn, the language will die." This loss represents not just words but an entire way of seeing and relating to the world. Now Kimmerer's house is covered with Post-it notes in Potawatomi-a halting attempt to reclaim what was nearly lost. She and her sister practice together, creating "Spanawatomi" when they need to fill gaps. They sound like Hollywood's version of Indians, but they're trying to come home. To become native to this place, to survive here alongside our neighbors, we must learn to speak the grammar of animacy-not necessarily in Potawatomi, but in our hearts. As Cheyenne elder Bill Tall Bull told Kimmerer when she lamented having no native language: "They love to hear the old language, it's true. But you don't have to speak it here [lips]. If you speak it here [heart], they will hear you."

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Capitolo 5

The Three Sisters: A Model of Reciprocity

In the garden, corn, beans, and squash demonstrate nature's eloquent reciprocity when grown together as the Three Sisters, offering one of agriculture's most sophisticated examples of companion planting. The corn rises tall first, its sturdy stalks reaching skyward like natural poles, providing essential structure for the community. The bean vines follow, spiraling upward in a graceful helix while performing the crucial task of fixing nitrogen in the soil through specialized root nodules that house beneficial bacteria. The squash spreads below, its broad, umbrella-like leaves creating a living mulch that shades the soil, preserves moisture, and deters weeds with prickly stems. Together they create a blueprint for balance-sharing light, water, and nutrients without competition, each plant occupying its own spatial niche. Indigenous wisdom recognizes these plants as sisters, each bringing unique gifts that support the others in a relationship that has evolved over thousands of years of careful observation and cultivation. The garden yields significantly more food grown together than separately - studies show up to 20% higher total yields compared to monocultures. This productivity embodies the lesson that when individuals flourish by contributing their unique gifts, the whole community thrives. The Three Sisters also provide complete nutritional synergy: corn provides carbohydrates, beans offer protein, and squash delivers essential vitamins and minerals, making this living metaphor one that fills both spirits and bellies. When teaching botany, Kimmerer discovered many students arrived with textbook knowledge but lacked firsthand experience with growing plants. She now begins classes in a garden where the Three Sisters become the teachers, transforming abstract concepts into tangible learning. Students observe the perfect design elements-corn's strong vertical architecture reaching 8-10 feet high, squash's horizontal spread extending 6-8 feet in diameter, and beans' curlilinear vines creating unity through their connecting paths. They follow squash vines to witness the miraculous transformation of bright yellow flowers into developing fruit and explore corn's intricate structure with its silk strands connecting each kernel to the outside world through a dedicated pollen tube. The Three Sisters garden isn't just efficient agriculture-it's a physical manifestation of an entire worldview about relationships and community. While Western industrial agriculture often focuses on monocultures that maximize yield of a single crop through competition and chemical inputs, the Three Sisters model demonstrates how cooperation and mutual support can create sustainable abundance. The plants don't just tolerate each other; they actively support each other's growth through multiple mechanisms - physical, chemical, and biological. This raises profound questions: What would human communities look like if we followed this model of mutual support? What if our measure of success wasn't individual achievement but collective flourishing? How might our social structures change if we designed them around cooperation rather than competition? The Three Sisters garden stands as both teacher and challenge, showing us an alternative path toward sustainable relationship with each other and the earth.

Capitolo 6

Mishkos Kenomagwen: The Teachings of Grass

The sweet vanilla fragrance of sweetgrass beckons on the summer breeze, guiding those who know how to find it. This sacred plant, known as wiingaashk to the Anishinaabe people, has been central to indigenous ceremonies and crafts for countless generations. Traditional harvesters follow precise protocols that honor the ancient relationship between people and plants. Before gathering, they offer tobacco to the four directions - East for new beginnings, South for growth, West for reflection, and North for wisdom. The harvester must pass by the first plant they encounter, acknowledging it as a teacher rather than a resource. They carefully pinch stems at their base without disturbing the roots, ensuring the plant's continued growth, and observe the cardinal rule of never taking more than half from any patch, leaving enough for both the plant's survival and for other harvesters. When sweetgrass began disappearing from traditional gathering places, basket makers grew concerned about the plant's future. Rather than accepting the common assumption that human harvesting was to blame, they approached botanists with a novel hypothesis based on generations of observation. This collaboration led to a groundbreaking scientific experiment that bridged traditional ecological knowledge with Western scientific methods. The study design respected both systems of knowing, incorporating traditional harvesting practices alongside modern scientific controls and measurements. The results profoundly challenged Western scientific assumptions while validating indigenous wisdom that had been passed down through centuries of practical experience. The unharvested control plots revealed a surprising pattern - they became choked with dead stems and showed signs of decline, while harvested plots demonstrated remarkable vitality. Detailed analysis showed that plots harvested using traditional methods - whether through careful individual stem pinching or ceremonial bunch pulling - produced significantly more shoots than before harvest. The biological mechanism became clear: harvesting created essential space and light, stimulating compensatory growth patterns similar to how prairie grasses evolved to respond to grazing by buffalo. This revealed that sweetgrass had co-evolved with human harvesters over thousands of years, developing a mutually beneficial relationship - people need sweetgrass for their cultural and spiritual practices, and sweetgrass needs human interaction to maintain its ecological vitality. Mishkos kenomagwen - the lesson of grass - teaches that through mindful reciprocity, the gift of nature is replenished and multiplied. All flourishing is mutual, interconnected, and dependent on responsible stewardship. This principle fundamentally challenges the dominant Western conservation paradigm that often assumes human interaction with nature is inherently destructive and that the best conservation strategy is to separate people from the land. Instead, it demonstrates that humans can be a positive ecological force when acting with traditional knowledge, cultural restraint, and spiritual respect. Modern mapping reveals that the healthiest sweetgrass populations are consistently found clustering around Native communities known for their basketry traditions - living proof of how cultural practices can enhance rather than deplete natural resources. This understanding offers crucial lessons for modern conservation efforts, suggesting that environmental protection might be better served by fostering responsible human relationships with nature rather than excluding human interaction entirely.

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Capitolo 7

The Honorable Harvest: Taking with Responsibility

As beings who must consume to live, humans face a moral question that concerned our ancestors deeply: How do we consume in a way that honors the lives we take? Traditional ecological knowledge offers rich prescriptions for sustainability through what Kimmerer calls "the Honorable Harvest"-principles governing the exchange of life for life, developed over millennia of careful observation and spiritual practice. These principles include: knowing intimately those who sustain you through direct observation and learning their habits and cycles; asking permission before taking by watching for signs of consent in nature; never taking the first one you see to ensure others will find sustenance; never taking the last to preserve future generations; taking only what's needed and given while leaving enough for others; using everything that's harvested with deep respect and minimal waste; sharing the harvest with family and community; giving thanks through ceremony and acknowledgment; and offering meaningful gifts in reciprocity. Unlike modern state hunting regulations focused solely on population numbers and biophysical limits, the Honorable Harvest recognizes harvested beings as nonhuman persons with awareness, spirit, and agency in the exchange. The distinction between what is given and what is stolen becomes clear through stories of respectful hunters who wait patiently for the animal that offers itself, sometimes for days, taking "only what is given." This isn't mere metaphor - traditional hunters report animals presenting themselves after proper protocols are followed. This philosophy extends beyond food to all resources-suggesting that renewable energy, which harnesses freely given wind and solar power, aligns with these ancient principles, while coal extraction, which wounds the earth and takes without permission, violates them completely. What would happen if developers had to ask permission from meadowlarks and monarchs before taking their homeland? What if we extended the good manners we show to human gift-givers to Grandmother Earth? These principles aren't merely quaint traditions but sophisticated ecological guidelines that ensure sustainability through multiple mechanisms: limiting harvest timing and quantity, ensuring population resilience, maintaining habitat health, and fostering direct relationship with ecosystems. They recognize that humans are part of natural systems and can participate in them ethically when guided by restraint, respect, and reciprocity. The Honorable Harvest doesn't just protect resources-it transforms the harvester through a process of relationship-building and accountability. When you must know the beings that sustain you - their seasons, habits, and needs - when you must look them in the eye and ask permission, when you must use everything you take with respect and gratitude, you develop a fundamentally different relationship with the living world. You become accountable not just to human laws and regulations but to the beings themselves, to their continued flourishing, and to the ancient covenant between humans and the more-than-human world that makes life possible.

Capitolo 8

Windigo Economics: Confronting Insatiable Consumption

In Anishinaabe tradition, the Windigo is a terrifying monster-a human transformed into a cannibal with a heart of ice. Born during the "Hunger Moon" when starvation threatened, Windigo stories reinforced taboos against cannibalism. The more a Windigo eats, the more ravenous it becomes-a positive feedback loop of uncontrolled consumption. Today's Windigos wear business suits. Their footprints mark clear-cut forests, oil-slicked beaches, and shopping malls. We've unleashed a monster of "Windigo economics"-fabricated demand and compulsive overconsumption. What our ancestors viewed as monstrous-indulgent self-interest-we now celebrate as success. We embrace economic systems prescribing infinite growth on a finite planet, ignoring natural laws and the wisdom of every non-extinct species. How do we defeat this monster? Our ancient stories tell of attempts-banishment, drownings, burnings-but the Windigo almost always escapes. Some argue we need do nothing-that climate change will eventually melt the Windigo heart as carbon-fueled economies collapse. But before the Windigo dies, it will destroy much that we love. In one story, Nanabozho, the culture hero, chose to hunt the monster in niibin-the time of plenty-when the Windigo's winter power wanes. This is the arrow that weakens overconsumption: abundance. When plenty reigns, hunger fades, and with it the monster's power. Anthropologist Marshall Sahlins noted that modern capitalist societies "dedicate themselves to the proposition of scarcity" despite their wealth. Scarcity isn't about actual material wealth but how it circulates. The alternative lies in our teachings of "One Bowl and One Spoon"-the gifts of earth shared from a single vessel. This economy of the commons maintains abundance through proper management of water, land, and forests as communally held resources rather than commodities. Yet policy changes alone aren't enough-we need changes of heart. Scarcity and plenty are qualities of mind and spirit as much as economy. Gratitude plants the seed for abundance, countering Windigo psychosis and celebrating regenerative reciprocity where wealth means having enough to share.

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Capitolo 9

People of the Seventh Fire: Rekindling Relationship

For Anishinaabe people, "fires" represent the eras in their nation's history. The Seventh Fire Prophecy traces their journey from the Atlantic shores during the First Fire, when prophets directed them westward to find "where food grows on water" (wild rice). Through subsequent fires, they moved inland, formed the Three Fires Confederacy, and found their wild rice homeland. The Fourth Fire brought encounters with light-skinned people from the east, with prophets warning they might bring either brotherhood or destruction. The Fifth Fire saw spiritual suppression, language loss, and land fragmentation that nearly broke their nation. Now we live in the time of the Seventh Fire, when a new people emerge with the sacred purpose of retracing their ancestors' steps to gather all that was lost-fragments of land, language, songs, stories, and teachings. All across Indian Country, people are revitalizing culture, restoring ceremonies, teaching languages, planting heritage seeds, and bringing youth back to the land. The prophecy shows two possible paths ahead: one soft and green where you could walk barefoot, the other scorched black with cutting cinders. If we choose the green path, life continues; if the cinder path, our damage to Earth will bring suffering. We stand at this crossroads now, with scientific evidence warning of climate tipping points and resource depletion. As seventh fire people, we must look for the shkitagen among us-those who've held the spark that cannot be extinguished, waiting to be breathed into life. Shkitagen is a fungus that grows on birch trees, valued as a firekeeper-once an ember meets shkitagen, it won't extinguish but smolders slowly, holding heat. Even the smallest spark will be nurtured in its matrix. We need open eyes, open minds, hearts open enough to embrace our more-than-human kin, and trust in both Earth's generosity and our capacity to reciprocate. We must gather the tinder and be shkitagen ourselves, carrying the fire as it was carried to us. So much depends on the spark.

Capitolo 10

Returning the Gift: The Circle of Reciprocity

The Potawatomi giveaway ceremony-minidewak-embodies their oldest teachings where the honored one gives gifts rather than receives them. At powwows, people dance in circles, raising gifts above their heads to honor both givers and gifts. This ceremony mirrors nature's own generosity, particularly the berries who offer sweetness to all creatures. The word "min" in their language means both gift and berry, reminding us to be as generous as the plants. The earth gives freely, but her gifts are not limitless-every bowl has a bottom. We've abandoned these berry teachings, treating the earth as a resource to exploit rather than emingoyak (that which has been given to us). We are bound in a covenant of reciprocity with all beings, yet we break this covenant when we take fossil fuels instead of accepting only what is freely given. Kimmerer envisions people finally recognizing earth's gifts just as they teeter on the edge of undoing. We must hold a giveaway for Mother Earth, offering our own gifts-art, compassion, defense of what remains-dancing for the renewal of the world, in return for the privilege of breath. This is the essence of Kimmerer's message: reciprocity. The sweetgrass braid represents the intertwining of mind, body, and spirit-what the Windigo lacks in his unraveled state. Just as sweetgrass is harvested with care, leaving the roots intact for future growth, we must learn to take from the earth in ways that ensure abundance for generations to come. Just as the braid is stronger than individual strands, our knowledge is more complete when we weave together indigenous wisdom, scientific understanding, and personal experience. In the end, Kimmerer asks us to remember that we are not separate from nature but part of it-that our well-being is inextricably linked to the well-being of the more-than-human world. By learning the grammar of animacy, practicing the honorable harvest, and living in gratitude, we might yet find our way back to right relationship with the earth that sustains us. The path begins with a simple act: bending low to the ground, offering thanks, and listening for the teachings of grass.

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Temi chiave in La treccia d’erba dolce

indigenous ecological knowledge
reciprocal restoration
gift economy
grammar of animacy
botanical storytelling

Citazioni da La treccia d’erba dolce

Knowing that you love the earth changes you, activates you to defend and protect. But when you feel that the earth loves you in return, that understanding changes everything.
All flourishing is mutual.
The land knows you, even when you are lost.
Wouldn't things be different if nothing was an it?

Personaggi di La treccia d’erba dolce

Robin Wall KimmererAuthor, scientist, and member of Potawatomi Nation
SkywomanAncestral figure in the indigenous creation story
WallyCeremonial firekeeper who honors the gift economy

Sull'autore

Robin Wall Kimmerer è l'acclamata autrice di Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants (edito in Italia come La treccia d'erba), un'opera rivoluzionaria che fonde memorie, scienza e filosofia indigena. Botanica di fama e membro iscritto della Citizen Potawatomi Nation, Kimmerer ricopre il ruolo di SUNY Distinguished Teaching Professor e dirige il Center for Native Peoples and the Environment.

I suoi scritti esplorano i temi della reciprocità, della tutela ecologica e dell'integrazione della conoscenza tradizionale indigena con i quadri scientifici occidentali, riflettendo la sua duplice eredità e il suo rigore accademico.

Il pluripremiato debutto di Kimmerer, Gathering Moss: A Natural and Cultural History of Mosses, ha vinto la John Burroughs Medal, mentre The Serviceberry: Abundance and Reciprocity in the Natural World consolida ulteriormente la sua eredità nella letteratura ambientale. Borsista MacArthur nel 2022, è stata ospite del programma On Being di NPR e ha parlato alle Nazioni Unite sulla guarigione ecologica.

Braiding Sweetgrass è stato tradotto in oltre 20 lingue, adattato per i giovani lettori e ampiamente insegnato nei programmi accademici, consolidando il suo status di classico moderno nella scrittura naturalistica e nell'etica ambientale.

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"I never knew where to start with nonfiction—BeFreed’s book lists turned into podcasts gave me a clear path."

@Chloe, Solo founder, LA

117

"Perfect balance between learning and entertainment. Finished ‘Thinking, Fast and Slow’ on my commute this week."

@Raaaaaachelw

"Crazy how much I learned while walking the dog. BeFreed = small habits → big gains."

@Matt, YC alum

108

"Reading used to feel like a chore. Now it’s just part of my lifestyle."

@Erin, Investment Banking Associate , NYC

254

"Feels effortless compared to reading. I’ve finished 6 books this month already."

@djmikemoore

"BeFreed turned my guilty doomscrolling into something that feels productive and inspiring."

@Pitiful

4.5K

"BeFreed turned my commute into learning time. 20-min podcasts are perfect for finishing books I never had time for."

@SofiaP

"BeFreed replaced my podcast queue. Imagine Spotify for books — that’s it. 🙌"

@Jaded_Falcon

201

"It is great for me to learn something from the book without reading it."

@OojasSalunke

"The themed book list podcasts help me connect ideas across authors—like a guided audio journey."

@Leo, Law Student, UPenn

483

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Capitolo 6

La treccia d’erba dolce

PanoramicaPanoramica di La treccia d’erba dolce

Un libro. Tanti modi per ascoltarlo.

Weaving Wisdom from the Earth's Embrace

Skywoman's Gift: An Indigenous Creation Story

Vedi ogni parola mentre la ascolti

The Gift Economy: Strawberries and Reciprocity

Language of Animacy: Speaking with the Living World

Ottieni di più da La treccia d’erba dolce

The Three Sisters: A Model of Reciprocity

Mishkos Kenomagwen: The Teachings of Grass

Vedi ogni parola mentre la ascolti

The Honorable Harvest: Taking with Responsibility

Windigo Economics: Confronting Insatiable Consumption

Ottieni di più da La treccia d’erba dolce

People of the Seventh Fire: Rekindling Relationship

Returning the Gift: The Circle of Reciprocity

Hai raggiunto la fine di La treccia d’erba dolce

Temi chiave in La treccia d’erba dolce

Citazioni da La treccia d’erba dolce

Personaggi di La treccia d’erba dolce

Sull'autore

Scarica il riassunto di La treccia d’erba dolce

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FAQ su questo libro

What is Braiding Sweetgrass about?

Who should read Braiding Sweetgrass?

Is Braiding Sweetgrass worth reading?

How does Braiding Sweetgrass explore reciprocity?

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1,000,000+ curious minds.

1,000,000+ curious minds.

Un libro. Tanti modi per ascoltarlo.

Weaving Wisdom from the Earth's Embrace

Skywoman's Gift: An Indigenous Creation Story

Vedi ogni parola mentre la ascolti

The Gift Economy: Strawberries and Reciprocity

Language of Animacy: Speaking with the Living World

Ottieni di più da La treccia d’erba dolce

The Three Sisters: A Model of Reciprocity

Mishkos Kenomagwen: The Teachings of Grass

Vedi ogni parola mentre la ascolti

The Honorable Harvest: Taking with Responsibility

Windigo Economics: Confronting Insatiable Consumption

Ottieni di più da La treccia d’erba dolce

People of the Seventh Fire: Rekindling Relationship

Returning the Gift: The Circle of Reciprocity

Hai raggiunto la fine di La treccia d’erba dolce

Agli utenti è piaciuto anche

Scopri di più

Panoramica di La treccia d’erba dolce